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International Journal of Jyotish Research: 2020; 5(1): 05-11 ISSN: 2456-4427

Impact Factor: RJIF: 5.11

Jyotish 2020; 5(1): 05-11

© 2020 Jyotish

www.jyotishajournal.com

Received: 04-11-2019

Accepted: 06-12-2019

YV Subba Rao

University Science and

Instrumentation Centre,

Sri Venkateswara University,

Tirupati, Andhra Pradesh, India

Corresponding Author:

YV Subba Rao

University Science and

Instrumentation Centre,

Sri Venkateswara University,

Tirupati, Andhra Pradesh, India

Tropical zodiac for astrology for the east and the

west

YV Subba Rao

Abstract The whole edifice of Astrology rests on two vital considerations, namely, the astronomically correct

horoscope for astrological divination and the correct planetary periods for the exact timing of events. The

former demands to pin point the starting point of the zodiac, since there exist two types of zodiacs,

Moving Zodiac of the West and the Fixed Zodiac of the East, in vogue. After careful examination of

Oriental and Occidental literature, it is established that the Moving Zodiac is the astronomically correct

one which starts its Aries “00” from Vernal Equinox and not from Aswini Constellation “00” of the

Sidereal Zodiac for measuring of the planetary longitudes for astrological purposes either in the East or in

the West and that the balance of planetary period at the time of birth is one based on the longitude of the

Moon from the Vernal Equinox and not from Asvini for neither the twelve signs nor the planetary

periods have any connection with the 27 asterisms.

Keywords: Vedanga Jyotisha, tropical zodiac, sidereal zodiac, vernal equinox, Sveta Varāha Kalpa,

precession of equinoxes, Ayanāmsa, Horoscope

Introduction

Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic Astrology” and represents

the fifth of the six Vedāngas (additional sciences to be studied along with the Vedas). Jyotisha

concerns itself with the study and prediction of the movements of celestial bodies, in order to

calculate the auspicious time for rituals and ceremonies. The astronomical siddhāntas and the

genesis of the principles of Vedic Astrology are all based on the assumption that all the Planets

were in celestial conjunction in Aries 0o except Rāhu (North Lunar Node) which is situated 0o

in the Sign Libra at the beginning of Sveta Varāha Kalpa (Eon) (Figure 1) [1].

Fig 1: Planets’ Position at the beginning of Sveta Varāha Kalpa (Eon)

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International Journal of Jyotish Research http://www.jyotishajournal.com The Zodiac

The planets move round the Sun in a circular belt of space in

the heavens, about 16 degrees in breadth with 8 degrees on

either side of the ecliptic. This Milky Way is called the

Zodiac. We have seen that the ecliptic is the elliptical path

among the fixed stars in which the Earth revolves round the

Sun as its centre. Though a series of 88 constellations lie

along this belt, Vedānga recognizes only the 27 constellations

that lie equidistant along this belt. We have also seen that this

is the apparent path of the Sun viewed from the center of the

Earth. This belt is comprehensive enough to accommodate the

movements of all the planets. It is along this path that we have

to locate the positions of the planets. This belt of 3600 of

space in length is divided into 12 equal parts of 300 degrees

each and each is called a Sign or Rāśi. (Figure 2) [2].

Fig 2: Zodiac and 27 Lunar Constellations along the Ecliptic

The ancients are said to have named these signs after the

supposed resemblances of the constellations occupying them

during their time. While the resemblances of the asterisms to

certain objects (Asvini- horse, Bharani - female genital organ,

Krittika – Barber’s Razor, etc.) are true and are seen in the

sky, the suggested resemblances of the signs to certain beings

or objects (Aries - Ram, Taurus – Bull, Gemini Male and

Female, etc.) are purely symbolical (Figure 3) [3].

Fig 3: The Resemblances of the Asterisms to Certain Beings or

Objects are True and the Suggested Resemblances of the Signs to

Certain Beings or Objects are Symbolical

There is another strange circumstance. The Aries of the

moving zodiac and the Aries of the fixed zodiac with their

independent starting points of the zodiac should both have the

same appearance, if the names of the signs have any

relationship with their resemblance. The westerners with the

moving zodiac and the Indians with the fixed zodiac should

both pretend to see the same appearances in the various signs.

While it is clear that similar appearances cannot be seen by

both the parties, in signs no longer common to both in the

zodiac, the names of the twelve signs are however common to

the East and the West and continue to be the same. Evidently

the signs are not named after their resemblances to certain

objects or beings but after their sympathy with the natures of

certain object or beings. To put it more correctly, the objects

or beings after which the signs are named are symbolical of

the natures of the signs.

Horoscope

A chart or diagram of a horoscope is no more than the

representation of the Zodiac, with the correct positions of the

planets therein for the given time and in relation to it, in some

convenient form. The zodiac may be represented on paper as

a circle. This is really the correct way of drawing the chart.

The more correct way would be to represent it as an ellipse.

But the convenient way, however, is a rectangular diagram

like the one adopted in Indian Horoscopy.

Difference between Vedic Astrology & Western Astrology

Vedic Astrology has been in vogue since times immemorial as

one of the Vedāngas in the Vedic Paradigm whereas Western

Astrology is relatively new as compared to Vedic

Astrology. The main difference between Vedic and Western

astrology is that the former adopts the fixed zodiac (Nirāyana

Zodiac or Sidereal Zodiac) while the other uses moving

zodiac (Śāyana Zodiac or Tropical Zodiac). Western

Astrology uses the tropical Zodiac, where the earth is

considered to be the centre and the celestial bodies to be

revolving around it. It is based on the idea that the Sun comes

back to the same point of vernal equinox after each

revolution. Vernal equinox is the celestial event during which

the Sun is overhead the equator (the line that divides the earth

into two equal parts). The vernal equinox always on March 22

each year when day and night are of equal length. Therefore,

in Western Astrology, Vernal Equinox is the starting point of

the zodiac that dictates the first

sign, Aries, and followed by the rest of the signs (Figures 4

and 5).

Fig 4(Left): Alignment of Sidereal Zodiac (starting with Asvini Star)

and Tropical Zodiac (starting from Vernal Equinox) in 285 A.D.

Fig 5: (Right): Vernal Equinox is in the 4th Quarter of

Uttarabhādrapada Star about 240 away from Asvini Star in 2020

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International Journal of Jyotish Research http://www.jyotishajournal.com Vernal Equinox and Precession of Equinoxes

The term ‘Equinoxes’ denotes equal nights and days

throughout the world, which occur only twice in a year, the

Vernal Equinox or spring equinox or March equinox

or Northward equinox about the 21st of March and the

Autumnal Equinox about the 23rd of September, as at present.

Between these two we have the Summer Solstice about the

22nd of June and the Winter Solstice about the 22nd of

December. Whatever may be the starting point of the zodiac,

the beginning of the four quarters of the year is beyond

controversy. While March 21st and September 23rd indicate

equal nights and days throughout the world; also, either of the

two points in the sky where the ecliptic (the Sun’s annual

pathway) and the celestial equator intersect. June 22nd and

December 22nd indicate the longest day and the longest night

respectively. The dates slightly vary due to leap years and

other factors (Figure 6) [4].

Fig 6: The Celestial Sphere, The Equinoxes and the Solstices

The return of the seasons is a permanent factor and we know

these seasons are brought about exactly after the same number

of days. It is on these phenomena that the European tropical

year is based, which means the year which begins the same

season after the same number of days. The tropical year is the

interval between two consecutive passages of the Sun through

the same Equinox, and due to precession, the equinoxes will

precede their usual time year after year. About March 21st as

at present, the Sun starts in all his brilliance in his annual

course from the Vernal Equinox and this phenomenon marks

the beginning of the tropical or astronomical year.

With reference to the fixed stars, vernal equinox moves

westward opposite to the yearly motion of Sun at a rate of

around 50.26 seconds (more accurately 50 seconds) of arc

annually which is also called precession of the equinoxes or

ayanāmsa. This is because earth’s axis also rotates and

completes one rotation in about 26000 years. Vedic Astrology

also takes into account this slight shift in earth’s position,

which has shifted the starting point of sidereal zodiac to about

25 degrees west from the 00 Vernal Equinox of western

system. Due to this phenomenon, the Aries of Western

Astrology keeps drifting away farther and farther away from

the 00 Aries point of Sidereal Astrology at a rate of 1 degree

every 72 years. At present, this difference is about 24 degrees

in past 2000 years. Aries of Western Astrology and Aries of

Sidereal Astrology were on the same plane was approximately

285 AD [5].

The controversy, however, between the Fixed and the Moving

Zodiacs ---- the Nirāyana and Śāyana Determinations --- has

been raging in India more or less acutely and, in almost every

conference of astronomers and astrologers of more recent

times, the question was mooted along with the vexed question

of the Ayanāmśa, but only to widen the gulf and accentuate

the differences between the opposing camps, the orthodox

section crying hoarsely against the adoption of the moving

Zodiac given for astrological purposes, leaving alone religious

purposes and observances. But truth cannot be suppressed

indefinitely. The citadels of orthodoxy have to be broken

through and ill-informed criticism has to be faced with

missionary zeal, in the hope and belief that facts are bound to

be more eloquent than mere criticism and finally emerge

successful ushering the renaissance of astrology.

Where Does the Zodiac Begin?

The question that arises uppermost is as to the first point from

which the longitudes of the planets have to be measured. In

other words, we have to fix the starting point of the zodiac. It

is needless to state that the longitudes of the planets cannot be

measured and their positions determined, unless there is a

point to measure from. Common sense suggests that this point

cannot and ought not to be arbitrary. It should be associated

with some determinable and demonstrable astronomical

phenomenon. The 27 asterisms are clusters of stars that lie

along the Zodiac, and may be divided into twelve

constellations of a somewhat irregular extent. But there is

absolutely nothing to indicate why a particular asterism

should be preferred to any other as the starting point of the

Zodiac. The 27 asterisms may be imagined to be merely 27

fixed lampposts or milestones along the ecliptic. No particular

milestone or lamppost could be regarded as possessing any

special significance or bearing on the determination of the

starting point of the zodiac.

Srimad Bhāgavatam, reveals the same as does Yavana Jataka

– the Indians were not aware of precession for at least a few

centuries. Sutras 2-6 of 21st discourse of the mythological

and philosophical classic, Srimad Bhāgavatam reveal that the

‘Vedic Zodiac’ is “Tropical”. In India, Varāhamihira, to

whom we owe largely the beginnings of Indian Astronomy as

well as of Indian Astrology, and who is considered to have

figured about 520 A.D., has given us the clue for fixing this

starting point of the zodiac. No clues earlier than the time of

Varāhamihira seem to be available on the determination of

this vital question. Before we can understand Varāhamihira,

we have to acquaint ourselves with the names of the signs and

the asterisms referred to by him in Sanskrit. The Names of the

12 signs or Rāśis in the conventional order are as follows

(Table 1).

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International Journal of Jyotish Research http://www.jyotishajournal.com Table 1: The Names of the 12 Signs or Rāśis in the conventional order

Table 2: The Sanskrit names of the 27 Asterisms or Nakshatrās, beginning with the conventionally leading asterism

A few observations have also to be made before we can

follow Varāhamihira1 with advantage. The 27 asterisms or

Nakshatrās are, no doubt, 27 natural divisions of the ecliptic.

Each of them roughly measures, therefore, 360/27 = 13⅓

degrees of space. This is roughly the space travelled by the

Moon along the stars in the course of a single day and night.

There is nothing, however to choose between one asterism

and another, as already observed, for fixing the starting point

of the zodiac. The first amongst the twelve signs into which

the zodiac is divided is conventionally named Aries or Mesha.

The question, therefore, narrows down to the short point as to

where in the ecliptic 0 degree Aries or Mesha should begin.

Vernal Equinoctial Point in Vedānga Jyotisha and

Varāhamihira’s Time

Varāhamihirā’s in his two well-known works on astronomy,

Brihat Samhita and Pancha Siddhāntika, states that at one

time Dakshināyana (the southward journey of the Sun or the

Summer Solstice) took place when the Sun was in the middle

of Āślesa Nakshatra, and that Uttarāyana (the northward

journey of the Sun or the Winter Solstice) took place when

the Sun was at the beginning of Dhanishta Nakshatra, but that

in his own time, “as one might see for himself” (so he says),

Dakshināyana occurred when the Sun was in the last quarter

of Punarvasu Nakshatra. He observed that what had been

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International Journal of Jyotish Research http://www.jyotishajournal.com recorded by the ancients was correct for their time and that

what he observed was correct for his time. Evidently,

Varāhamihira was referring to the astronomical observations

made in the Vedānga Jyotisha (a set of rules, quasi-

astrological and quasi-astronomical and incorporated in the

Vedās) about 1500 years before him. There is abundant

authority that the Vedānga Jyotisha continued to be current

till almost Varāhamihirā’s time until he exploded it by his

own observations. Observatories of some sort did exist at

Ujjain in the time of Vikramārka, during whose reign

Varāhamihira flourished.

आशे्लषार्द्ााद्दतिणमुत्तरमयनं रवेर्ातनष्टाद्यम् ।

नूनं कदातिदासीदे्यनोकं्त पूवाशासे्त्रशु ॥१॥

साम्प्रिमयनं सतविुुः कका टकादं्य मृगातदिश्चान्यि् ।

उक्ताभावो तवकृतिुः प्रत्यिपरीिणैर्व्ाक्क्तुः ॥२॥

आशे्लषार्ादासीद् यदा तनवृतत्तुः तकलोष्णतकरणस्य ।

युक्तमयनं िदाऽऽसीि् सांप्रिमयनं पुनवासुिुः ॥२१॥ ----Varahamihira’s Brihat Samhita [6,7]

When Varāhamihira stated that at one time Dakshināyana or

Summer Solstice took place when the Sun was in the middle

of Āślesa Nakshatra, but that in his own time it was taking

place when the Sun was in the last quarter of Punarvasu

Nakshatra and that Uttarāyana or the Winter Solstice took

place when the Sun was at the beginning of Dhanishta

Nakshatra, but that in his own time, he surprised the Indian

astronomical world with his observation, but not with a settled

theory behind the change observed. He might not have

considered that the change was due to an aberration or freak

of nature. But he does not seem to have considered the change

to be the result of a regular phenomenon with a uniform rate

of retrogression. It is possible and even probable that he

suspected a further change, since he ordained future

astronomers to correctly ascertain the places of the planets by

daily meridian observations, since error in calculation is as

sinful as the murder of a Brāhmin [8].

सु्फटगतणितवतदह लब्धा र्मााऽर्ायशांतस तदनकरादीनाम् ।

कुकरणकारस्सतं्य सहिे नरके कृिाऽऽवासाुः ॥३७॥ Sphutaganithavidiha labdhā dharmārthayashāmsi

dinakarādinam

Kukaranakārasathyam sahate narakey kruthāvāsaha

Purport: The person having correct knowledge of the Sun,

Moon, etc., gets Dharma which will take care of his future

world, Artha which will ensure his prosperity in this world

and fame which will perpetuate his memoir. But the bad

astronomer who misleads people by his writings will certainly

have to go to hell and dwell there.

Though Varāhamihira was not able to theorise during his life

the observations made by him, still he struck the first note in

India of the effect of what is now too well-known, thanks to

the western astronomical calculations, as the ‘Precession of

the Equinoxes’ [9].

Vernal Equinox begins the Zodiac

About March 21st as at present, the Sun starts in all his

brilliance in his annual course from the Vernal Equinox and

this phenomenon marks the beginning of the tropical or

astronomical year. If the Vernal Equinox starts the

astronomical year, the question is very pertinent as to why the

Vernal Equinoctial point should not start the Astrological

Zodiac. Indeed, Western Astrology starts 00Aries or Mesha

with the Vernal Equinoctial and the planetary longitudes are

measured from this point.

This equinoctial point is not absolutely fixed. It is subject to a

slight retrograde motion of about 50.26" a year (more

accurately 50”). It is this retrogradation that is known as the

Precession of the Equinoxes and that this point is subject to

retrogression at a uniform rate of 50.26" a year. The effect of

this phenomenon is to shorten the tropical year as compared

with the sidereal year and to increase the longitudes of the

fixed stars by this amount every year. It was this uniform

increase in the longitudes of the fixed stars that attracted the

attention of Hipparchus, to whom the discovery of precession

is due and the physical cause of this motion was explained by

Newton.

This leads us to what Varāhamihira observed. He found that

the Summer Solstice had retrograded from the middle of

Āślesa Nakshatra in the Vedic period to the last quarter of

Punarvasu Nakshatra in his day, that is, to about 1¾

Nakshatras’ extent or about 23⅓ degrees during a period of

over 1500 years. We find that Varāhaminira’s observations

roughly tally, therefore, with modern astronomy as regards

the rate of precession.

Since the Summer Solstice during the Vedānga Jyotisha

period occured about the middle of Āślesā Nakshatra, the

Vernal Equinox must have then occurred about the beginning

of Krittika Nakshatra, the seventh asterism backwards from

Āślesa. In fact, Krittika was the first Nakshatra during the

Vedic period. Varāhamihira knew it. Literature of his time

referred to Makha Nakshatra as the eighth Nakshatra, which

it could be only if Krittika was the first one. The Tamil

Manimekhalai (of about the seventh or eighth century A.D.)

speaks of Viśākhā Nakshatra, in which the Buddha was born,

as the middle Nakshatra or the 14th one, which it could be

only if the first one was Krittika. Krittika was the first

Nakshatra evidently in the Vedic time, since the Vernal

equinoctial point took place in that Nakshatra. The late

B.G.Tilak in his Orion and Prof. Jacobi spoke of a period long

prior to the Vedānga Jyotisha period, when the Vernal

equinoctial point was in Mrigaśira and it was the first

Nakshatra. Varāhamihira found that about 520 A.D. the

Vernal Equinox occurred at the beginning of Aśvini and

installed it as the leading asterism. He, therefore, started

reckoning from Aśvini, about daily meridian observations for

the guidance of the future astronomers. The question then is

whether Varāhamihira started his astrological Zodiac or 0

degree Mesha with the first point of Aśvini, or with the Vernal

equinoctial point, since both coincided more or less in his

time. In other words, was his astrological zodiac a fixed or a

moving one? The answer is obvious. If any Nakshatra was as

good as any other for starting the astrological zodiac and the

matter was purely one of convention or precedent,

Varāhamihira must have been satisfied with Krittika itself for

the beginning of Mesha or Aries. Knowing that Krittika was

the first Nakshatra in vogue up to his time, there was no

reason for him to have retrograded to Aśvini for his first

Nakshatra along with the Vernal equinoctial point, unless he

considered that this point was the indisputable starting point

of both the astrological and the astronomical Zodiacs (Figure

7).

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International Journal of Jyotish Research http://www.jyotishajournal.com

Fig 7: Vernal Equinox: (Krittika) in Vedānga Jyotisha Period and

Asvini in Varāhamihira’s Period. Krittika was the 1st star, Makha is

the 8th Star and Visākha is the 14th Star vide Tamil Manimekhalai

Discussion

Western Astronomy proves that the Indian Astronomy is right

on the one hand and that Astronomy together with its

counterpart Astrology cannot be nothing short of absolute

science on the other. The ancient Indian Astronomers have

evolved a scientific system of calculating the astronomical

Zodiac while the astronomers of the medieval period lost

sight of the principle of the ‘Precession of the Equinoxes’; the

Western Astronomers could rightly pick up and confirm the

exactness of ancient Indian astronomers. It is a paradox that

we appreciate the importance of certain originally Indian

concepts only after foreigners praise them.

These astronomical observations confirm the various dates

arrived at by the Sanskritists, historians, etc., regarding the

composition of different works as well the different strata in

the layers of Indian civilization and culture. Thus, while the

Rig Veda was composed during 3000 – 4000 B.C., the

Vedānga Jyotisha was composed in 1000 B.C., and while the

Buddha lived in 520 B.C., Varāhamihira lived in 520 A.D. At

the present day, the Vernal equinoctial point is in

Uttarābhādrapada having retrograded to it in due course from

Aśvini that is, to about 24.10 during a period of over 1500

years since the time of Varāhamihira in 520 A.D. to the

present day, that is, the year 2020.

When the father of Indian Astronomy and Astrology felt

compelled to change over from Krittika of Vedānga Jyotisha

to Aśvini as the first Nakshatra of his day? The true Indian

astrological and astronomical starting point of the Zodiac is,

therefore, the Vernal equinoctial point, the same as in the

West, and not Aśvini, one of the 27 lamp-posts or milestones.

For astrological as well as astronomical purposes, we are,

therefore, concerned only with the moving Zodiac, and not

with the fixed Zodiac of the 27 asterisms beginning with

Mrigaśira, Krittika or Aśvini as the case had been during the

course of the ages, whenever reformers opened their eyes to

facts. As each star parted company in due course with the

equinoctial point, it came to be deprived of its leading

character and its first place in the order of the stars. Formerly

the Sun’s entry into the constellations, Taurus, Leo, Scorpio,

and Aquarius, marked respectively the commencement of the

Spring, Summer, Autumn and Winter seasons. When during

the period of Varāhamihira the Sun was in the Ram at the

Vernal Equinox, the Ram became the leading constellation

and the Sun’s entry into the constellation (Aries) marked the

beginning of the spring. The equinoctial points, now having

stepped into the next constellations behind Aries and Libra,

namely, Pisces and Virgo, we have to step back along with

them. They will thus gradually shift their places backward

from one constellation to the other along the ecliptic and we

should therefore be shifting along with them. Instead of this

perennial and periodical shifting from asterism to asterism, let

us bid good-bye to the fixed zodiac of the stars and welcome

the moving zodiac, mistakenly regarded as the zodiac of the

West, now that we know the uniformity and annual value of

the precession. Now, it is the longitudes of the planets from

the vernal equinoctial point and the division of the zodiac into

twelve signs from the same point, that we require for purposes

of horoscopy either in the East or in the West.

Results

The author is the first to bid good-bye to the Fixed

Zodiac of the stars and welcome the Moving Zodiac,

mistakenly regarded as the Zodiac of the West.

The true Indian astrological and astronomical starting

point of the Zodiac is the Vernal Equinoctial Point, the

same as in the West, and not Aśvini, the first asterism.

At present, the Vernal Equinoctial Point is in

Uttarabhādrapada, having retrograded into it in due

course since 520 A.D.

The Illustrative Horoscopes in Varāhamihira’s Brihat

Jātaka are Śāyana Horoscopes.

The ancient Indian Astronomers have evolved a scientific

system of calculating the starting point of the Zodiac

while the astronomers of the medieval period lost sight of

the principle of ‘Precession of the Equinoxes’

Neither the twelve signs nor the planetary periods have

any connection with the 27 asterisms.

Ayanāmśa (the length of the Indian Precession) is a

vexatious and highly controversial problem amongst the

Indian Astronomers and Astrologers.

Indian Pundits have stuck on to the Nirāyana System

ignoring Varāhamihira’s pronouncements.

Ayanāmśa cannot be obtained by direct observation.

The operation at birth of a particular planetary period and

the length of the unexpired portion thereof are based on

the exact position occupied by the Moon (longitude of the

Moon from the Vernal Equinoctial Point) at the moment

of birth.

The resemblances of the asterisms to certain objects are

true while the suggested resemblances of the signs to

certain beings or objects are purely symbolical.

References

1. Venkata Subba Rao Yeragudipati. Vedic Astrology on

Tropical Zodiac, Lambert Academic Publications, West

Germany, 978-620-2-02924-7, 2017,

2. Sastry PS Varāha Mihira’s Brihat Jataka, publ: Ranjan

Publications, New Delhi, 1995.

3. Rao YH, Rao YVS. Astrology on the Moving Zodiac –

The One system for the East and the West, 2004, ISBN

81-7525-939-6; 9788175259393

4. Rao YH, Rao YVS. Astrology on the Moving Zodiac –

The One system for the East and the West, 2004, ISBN

81-7525-939-6; 9788175259393

5. Pt. Satyadev Sharma Siddhanta Siromani (Sanskrit and

Hindi), ISBN-10: 9380326173, SBN-13: 978-

9380326177, 2007.

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International Journal of Jyotish Research http://www.jyotishajournal.com 6. Ramakrishna Bhat M. Brihat Smhita, Volume 1, Motilal

Banarsidas Publishers Pvt. Ltd. Delhi. ISBN

9788120810600, 2010.

7. Bālagangādhara Tilak. Arctic Home in the Vedas Pancha

Siddhāntika, quoted in History of Classical Sanskrit

Literature, P. ix.

8. Panchasiddhantika. The astronomical work of Varaha

Mihira Translated to English from the original Sanskrit

by George Frederick Thibaut and Mahamahopadhyaya

Sudhakara Dvivedi Published by E. J. Lazarus & Co.,

Benares, 1882.

9. Mahabharata Sutras 2-6 of 21st discourse of

the mythological and philosophical classic – all volumes

in 12 PDF-files: HolyBooks.com